the night so their Proselytes I suppose are not put into the water by their Baptizer but go in of themselves neither I think are they now naked but have some Linnen Garment on neither do so much as the Women dip themselves but even they are dipped by their Baptizer differently from the manner of baptizing in our Saviour's days Then neither the Apostles did nor the Church hath nor themselves do think themselves obliged by vertue of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to conform in all points to the manner and order of baptizing in use at that time and in that place where our Saviour spake that word They then who cannot but see that the Church of Christ hath varied and who themselves do vary in some circumstances from the manner and order used then and there when and where our Saviour spake that word cannot in reason and ought not in justice to tie us to the exact observation of others unless they will be guilty of that high crime of uncharitableness or rather injustice and partiality which consists in condemning others for what they do themselves i. e. varying from the order of baptizing in use in that time and place wherein our Saviour gave his order for baptizing and then St. Paul will have somewhat to say to them which I leave them to read and consider of Rom. 2.1 2 3 c. § 7. And now supposing my way to be sufficiently cleared by the removal of this obstacle I will proceed to that which is in order to follow CHAP. IX The agreeableness of baptizing by aspersion or affusion unto the Nature of Baptism § 1. IF we inquire into the Nature of Baptism Nam ad materiam quod attinet aqua res est seu nitro plena esse dicitur seu quavis aliâ qualitate omnium maximè idonea quae corporis sordes cluat Amyrald Thes Salmur De Bapt. Sect. 17. 1 Joh. 1.7 Nam sicut aquâ abluuntur sordes corporis sic sanguine Christi in cruce effuso cordibus per fidem asperso abluuntur sordes animae id est peccata Piscat Com. Loc. 23. Thesâ— 14. Item Loc. 24. Thes 12. Baptismus est Sacramentum à Christo institutum ut per illud Ecclesiae inseramur cum hâc promissione quòd non minus certò quà m aquâ extrinsecùs lavamur etiam intrinsecùs à peccatis abluimur per sanguinem Spiritum Christi Voss de Bapt. Disp 1. Thes 1. p. 342. Baptismus est primum N. T. Sacramentum quo ex institutione Christi per ministrum ejus aquâ abluimur in nomine Patris Filii Spir. Sancti ut ita Receptio in Novum Gratiae Foedus intrinseca per sanguinem Spir. Christi ablutio à peccatis clarè nobis signotur certò obsignetur Id. ibid. p. 345. we shall find it to be a holy Sacrament wherein by the external washing of the baptized with Water is principally signified his inward washing from sin by the blood of Christ the water from the abundance of nitre which is said to be contained in it and its being thereby made the more apt for cleansing very fitly representing the blood of Christ which as the Apostle saith cleanseth from all sin and the action of washing no less fitly representing the application of the blood of Christ to the sinner for the cleansing of him In reference to which action the same Apostle hath told us of Christ's having loved us and as the best instance of that love imaginable having washed us from our sins in his own blood Rev. 1.5 § 2. Baptismus dicitur intinctio i. e. ablutio cortoris exterior facta sub forma verborum praescripta P. Lomb. Sent. l. 4. Dist 3. part 1. de Baptismo in speciali Baptismus est primum Sacramentum N. Testamenti per externam aquae adspersionem ablutionem declarans obsignans fidelibus internam ipâ—orum ablutionem per sanguinem spiritum Christi H. Alting com loc Baptismus est prius novi Testamenti Sacramentum quo qui in foedere sunt à ministro Ecclesiae secundum institutionem Christi aquâ conspeâ—guntur abluuntur ad internam animae à peccatis ablutionem quae spiritus sancti operatione propter solum Christi sanguinem contingit nec non cum Christo communionem in Ecclesiae Christi receptionem significandam obsignandam conserendam Wendelin Christ Theolog. l. 1. c. 22. Thes 4. Baptismus est primum novi foederis Sacramentum in quo electis in Dei familiam receptis externâ aquae aspersione peccatorum remissio regeneratio per sanguinem Christi spiritum sanctum obsignatur Wolleb Christ Theol. l. 1. c. 23. Baptismus est primum N. Foederis Sacramentum à Christo institutum ex analogis signo signato analogicá relatione ipsorum inter se actione constans quo foedcrati à Ministris Ecclesiae abluuntur ut Christo insiti internae animae ablutionis per sanguinem spiritum ipsius fiant participes Luc. Trelcat Loc. Com. Institut l. 2. Tit. de Bapt. p. 187. Aqua assumitur in Sacramentum baptismi ad usum ablutionis corporalis per quam significatur ablutio peccatorum Aquin. Sum. 3. q. 66. art 7. c. a. Quia tota virtus aquae est in significando per ablutionem certè non interest quantum quisque abluatur quomodo in Eucharistia quantum quisquc comedat Chamier l. 5. de Baptism c. 2. Notum est aquam quae est res permanens non dici baptismum nec Sacramentum Baptismi sed ablutionem quae est actio dici Baptismum Sacramentum Baptismi Et similiter certum est Sacramenti definitionem optimè congruere ablutioni c. Bellarm. de Sacram. Euch. l 4. c. 3. Tom. 2. Col. 790. C D. Est hic baptismus primam novi Testamenti Sacramentum à Christo institutum in quo apta concinna signi signati analogia foederati aquá abluuntur Tilen Disp. 1. de Bapt. Thes 4. Baptismus est Sacramentum N. T. quo aquae perfusione in nomine Patris Filii S. S facta significatur obsignatur fidelibus beneficium purgationis à peccato per filium Dei regenerationis ad vitam aetâ—rnam Keckerman System Theolog. l. 3. c. 8. p. 451. And hence the Master of the Sentences defining Baptism saith it is an intinction that is an outward washing of the body done under a prescribed form of words And later Divines define it to be a Sacrament that by the outward washing of water signifieth the inward washing of the Soul with the blood of Christ It is saith Altingius a Learned Member of the Synod of Dort the first Sacrament of the New Testament by the external sprinkling and washing of water declaring and sealing unto believers their inward washing by the blood and spirit of Christ So saith Wendelinus a later but no less Learned Divine than he Baptism is the former Sacrament of the New Testament
cluendis corporibus vim sanguinis Christi in delendis peccatis declarant Tilen Disp 1. de Bapt. Thes 32. and even by Scripture Text it self as water is a suitable element to represent the blood of Christ whereby we are cleansed from our sins so washing with water is a suitable action whereby the application of Christs Blood unto us for our cleansing is expressed and so most agreeable unto the nature of Baptism and consequently that by what application of water we may be so washed as to be cleansed by such we may be said to be baptized Cùm nec minùs in aspersione quà m in immersione Sacramenti analogia servetur siquidem in legalibus purificationibus sufficicbant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tilen Disp. 1. de Bapt. Thes 15. Praesertim cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significationis maneat adspersione illae etiam sordes abluantur Keckerman Theol. System l 3. c. 8. p. 452. § 7. Now that sprinkling is such a way of application of water as hath been designed and used for cleansing will appear from Scripture and then consequently it will follow that it may be so still And of that we have instance in Num. 8.5 6 7. where the Lord gives order unto Moses to cleanse the Levites and directs him too how to cleanse them And thus saith he shalt thou do unto them to cleanse them sprinkle water of purifying upon them and let them shave all their flesh and let them wash their clothes and so make themselves clean See! here is no other washing of them appointed for their cleansing but what was done by sprinkling of the water of purification upon them In Num. 19. order is given for making water of separation with the ashes of a red Heifer ver 1 c. This water was to be a purification for sin v. 10. The way of washing with this water for purification was to be by way of sprinkling and that so strictly that whosoever had touched the body of a dead man and had not so purified himself with it was to be cut off from Israel because the water of purification had not been sprinkled upon him v. 13. So again for the purifying of a Tent wherein any Man died and of the persons and vessels in it or any that touched any of them a purification was ordained to be made by this water and that purification was to be made by sprinkling v. 18 19. with the like menace of cutting off from the Congregation to him that was unclean on those accounts and had not so purified himself because he hath defiled the Sanctuary of the Lord the water of purification hath not been sprinkled upon him ver 20. Which cleansing from the Legal pollution of the body by the sprinkling of the water of purification typified our cleansing from the moral defilement of the Soul by the sprinkling of the blood of Christ Whereto the Learned Dr. Jackson saith Tom. 3. Lib. 10. c. 50. Sect. 3. p. 271. the Apostle hath special reference more than allusion saying Heb. 9.13 14. If the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the blood of Christ purge your conscience from dead works And again that the water of sprinkling consecrated by the aspersion of the ashes of this legal sacrifice did truly resemble the water of Baptism by which we are washed from sin and consecrated unto God as clean persons that is made Members of his Church on Earth saith he is so evident in it self that it needs no Paraphrase or laborious Comment upon the forecited Law yet withal referring his Reader to Chytraeus his Commentaries on the Book of Numbers c. And I shall not be alone if I shall say Ad Sacramentum enim Baptismi Apostolus respicere videtur quo externa quidem corporum fit ablutio interna vero cordium purgatio per Christi sanguinem obsignatur D. Pareus in Heb. 10.22 that the Apostle hath a respect unto Baptism when in Heb. 10.22 he saith Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Which words having our hearts sprinkled c. to me seem not so much to declare with what qualification we should draw near unto God as upon what ground we may draw near unto him Est ergo sensus Cùm sanguine spiritu Christi à sordibus peccati purgati simus hujusque purgationis symbolum baptismum habeamus accedamus igitur purificatis cordibus per fidem non polluti peccatis conscientiam turbantibus per veram resipiscentiam Par. in loc even upon the account of our having been baptized and therein had our hearts sprinkled from an evil conscience with the blood of Christ as well as our bodies washed with the pure water of Baptism And to this sense the Original fairly leads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is literally being we have had our hearts sprinkled from an evil conscience and have had our bodies washed with pure water that is being we have been baptized and so purged and cleansed from those sins which before kept us at a distance from God and made us afraid to come nigh him by the blood and spirit of Christ who is our High Priest and is at the right hand of God interceding for us let us with a true heart draw near to God in confidence of acceptance through his Intercession for us who by so purging and cleansing us hath fitted us for such access in full assurance of faith that upon our approaching we shall be accepted And when the inward washing from sin is stiled a sprinkling how fairly doth it intimate that the outward washing did hold correspondence with it and was performed by sprinkling also At least so much will be infallibly gained by it that washing by way of sprinkling is an action very suitable to and agreeable with the nature of baptism as outwardly representing that inward washing which is performed therein and correspondently thereunto termed a sprinkling § 8. And even God himself had long before shewed the agreeableness of the outward washing of the body from its filths with water by way of sprinkling with the inward washing of the Soul from its sins by his grace through the blood of Christ applied thereto for its cleansing when in Ezech. 36.5 he said to Israel in reference to their defilements wherewith they had been defiled in the Countries into which they had been scattered Then will I sprinkle clean water upon you and you shall be clean from all your filthiness and from all your Idols will I cleanse you That is I will render you as spiritually clean from your sin by my pardoning and purifying grace as you should be legally clean by having clean water even the water of separation and purification sprinkled upon you §
lawful Rite whence must follow that there was therefore a necessity of Dipping in Baptism I am not satisfied nor shall be till he tell us so himself A proper Ceremony and Rite I shall easily grant he might affirm it to be because no body denies it But that it was the proper Rite and Ceremony in the sense newly expressed and explained I am very confident he never said he never thought Partly because the Doctor is too learned not to know better things than so Partly because I suppose his own practice as well as other mens hath been to baptize after another manner And partly because I am assured from himself that what he said of the Apostles alluding in those words being buried with him in Baptism to the ancient Rite or Manner of Baptizing Letter dated Jan. 31. 1677. which was immersion was without any mention or so much as thought of any necessity thereby laid upon Christians of observing punctually all the Circumstances used in the Institution of this Sacrament any more than of the other Which not the Anabaptists themselves will say there is And therefore the Reader may be satisfied that whatever Mr. D. suggest to the contrary that Reverend Person is no more conformable in judgment than in practice to the Anabaptists nor is by any thing that he hath writ or said a witness for them and against the Practice of the Church of England when by the allowance of the Church of England they baptize otherwise than by a total dipping as in several cases they do and may do it by her allowance § 83. And now the field being thus far clear'd I might fairly retreat But because I discern two straglers behind and coming up at a distance I will stand a while and receive their charge § 84. The first is Ainsworth who as we are told by Mr. D. saith upon Lev. 15.5 To baptize or wash his flesh as is expressed v. 13.16 meaning his whole body and so the Greek Translateth shall wash his body The Hebrews say every place where ought is said in the Law of Bathing the flesh and washing the Cloaths of the unclean it is not meant but of baptizing the whole body in water Maim in Makraoth c. 1. s 2. Figuring out our Sanctification by Christ and his Spirit by whom we draw near to God having our hearts sprinkled from an evil Conscience and bodies washed with pure water Heb. 10.22 v. 11. If a man be baptized all over saving the tip of his little finger he is yet in his uncleanness And if clay or any such thing cleave to the flesh of a man it is unclean still as it was and the baptizing profiteth them nothing c. 1. sc 2 7 12 c. § 85. The Greek Translateth indeed v. 13. shall wash his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 16. shall wash all his body But they do not Translate it shall dip his body I hope a thing may be washed and washed all over and yet not dipped So their Translation helpeth the cause nothing at all And suppose the Hebrews say true as I am not so much a Rabby as to manage dispute on this head of discourse yet then this only follows that baptizing the whole body is meant whereever bathing of the flesh is mentioned but not that it is meant other where And there is mention often enough of cleansing with washing where yet bathing is not mentioned Though I am not satisfied that bathing doth in the notion of it necessarily imply dipping Again there can be no Arguing from this sort of washing but to washings of the same sort But washing of Proselytes for admission into the Covenant is another thing from washing of Persons from pollutions by Issues And this washing is of divine Institution but whether the other were so is uncertain Of this the Institution clearly appears in the Word and so it may be better judged of but of the other there is not the like if any appearance and so of that we cannot be so certain in our judgment Further though it were never so much as they say yet still is that no obligation unto us who are under another Dispensation and have Liberties conferred on us by Christ from that yoke of bondage which was imposed on them by Moses until the times of Reformation See Ch. 8. of this Treatise Lastly I argue thus If there is to be so much scrupulosity in the baptizing of Christians as the Rabbies say there was in the baptizing of Jews and the same things rendered the baptism of the one of no effect which rendered the baptism of the other ineffectual then it would follow that though the whole body of a Man were put under water as the Dippers would have it yet through the adherency of clay or some other adventitious perhaps excrementitious matter to his body he might still be unbaptized and we should be as uncertain on that account when any Person were truly baptized as they are in the Church of Rome on account of the Priests Intention to baptize If there is not to be that scrupulosity among us as was amongst them then why are their customs in that kind so scrupulously urged upon us This for Ainsworth § 86. Then for Dr. Goodwin To this purpose we have Dr. Goodwin in his support of faith p. 54. very excellently viz. That the eminent thing signified and represented in Baptism is not simply the blood of Christ as it washeth us from our sins but there is a further representation therein of Christ's Death Burial and Resurrection in the Baptized being first buried under Water and then rising out of it and this is not in a bare conformity to Christ but in a representation of communion with Christ in that his Death and Resurrection Therefore it is said we are buried with him in baptism and wherein we are risen with him c. § 87. That the blood of Christ as it washeth us from sin is represented in Baptism is tacitly consented to by that Doctor in this place and that it is the eminent thing signified and represented in it But that it is not simply so I suppose he means that it is not only so or that that is not all the thing which is signified and represented in it but there is a further representation therein c. is the thing if I understand the Doctor asserted by him Wherein I know none will contradict him provided he make not that which was the primary design of baptism to truckle to other secondary designations by it § 88. But here I observe the Doctor is not writing about Dipping or Sprinkling in a way of Dispute for the one and against the other nor meddles in the least in those Points in a way of controversie only shows how that by the baptized's being first buried under Water and then rising out of it which is a way of speaking familiar to Divines even those that own and avow the lawfulness of sprinkling a
representation is made of Christ's Death Burial and Resurrection And no doubt it is so and very eminently where the Baptism is that way administred But there is a representation also made of these things by aspersion and perfusion as will be further shewed in Ch. 16. And therefore there being no opposition between what that Doctor asserts and I affirm I dismiss his Testimony as a thing alledged impertinently by Mr. D. as to the purpose in hand if it were as doubtless it was by him designed to be exclusive of other ways of baptizing besides Dipping And I conclude that by the alteration of this Rite from Dipping to Sprinkling the Symbol is not as Mr. D. saith it is quite spoiled nor made any other thing than the Institutor of it did design it viz. a Sacrament whereby his washing us from our sins with his blood is represented as the primary design of it and his Death Burial and Resurrection as the secondary And now after this Interruption to my Discourse in Answer to Authorities alledged by Mr. D. against my Hypothesis I shall proceed in what I intended CHAP. XIV The Churches Grounds for admitting of Sprinkling in general § 1. THat Baptism by other ways than that of a total immersion and particularly by pouring or sprinkling of water on the baptized hath been practised in the Church of ancient as well as later times hath sufficiently I hope been made to appear by what hath on that Subject already been delivered in these Papers Perhaps it may not be unprofitable to make Inquiry into the Reasons or Occasions of the Churches gradual declining from the first more general way of dipping to that less usual way of sprinkling which yet is now grown to be the more general way § 2. And truly I cannot think it proceeded from any wanton humour in the Church causlesly to throw off any Precept of Christ's or Practice of the Apostles Far be that from being thought of that Company of Men who are called to be Saints and who know themselves to be no further such than they keep both to his Precepts and to their Practice in things wherein their conformity thereunto is indispensably required What shall we think then in the case This as I humbly conceive and no more but this That when the Church saw that there was nothing in the Precept of Christ nothing in the Practice of the Apostles whereby it was bound up into so strait a room as to be confined in all even the greatest cases of necessity to one way of baptizing and particularly to that of a total immersion it made use of that power about the Rituals of Religion and Circumstantials of Worship wherewith Christ as his Trustee on Earth after his departure to Heaven for the managing of the affairs of his Kingdom here till his coming again had endued it * Vt instituendi alicujus ritûs si usus exigat ita ejus abrogandi si abusus requirat Ecclesia habet potestatem Voss de Bapt. disp 1. Thes 8. pag. 347. and in order both to the fulfilling of that which being the declared will of his Father must needs be interpreted to be his will too even that of having mercy and not i. e. rather than sacrifice and to the performing of that Precept of his Apostle whereby he commanded that all things in the Church should be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an honest decency on just occasions waved that severer way of baptizing by a total immersion and admitted the other more benign ways of affusion and conspersion § 3. How far the Church was from being enforced by any indispensable Precept of Christ's to keep solely to the way of a total immersion has been shewn and I would fain hope sufficiently in the foregoing Papers And if nothing else had been said to any modest Inquirer this methinks might be sufficient to perswade that our Saviour intended only a prescription of the substance of the Ceremony that Men should be baptized and not a description of the Circumstance of it or manner how they should be baptized in that whereas he knew there were in use among the Jews diverse washings called baptisms some total of all the Body some partial only of the hands c. having in a general term prescribed the matter he adds not one syllable to determine the manner neither saying baptizing their Heads nor baptizing their Hands nor baptizing their whole Bodies neither sprinkling them with water nor dipping them into water nor pouring water upon them nor particularizing any manner of way how he would have the application of water made to them and consequently that the Church keeping to the substance was by him left at liberty to determine her self as to the circumstance baptizing this that or the other way as reason from conveniency expedience or necessity should perswade § 4. And that she was not bound up to a total immersion by the Practice of the Apostles it sufficiently appears from this that whereas there are several Instances of baptisms by the Apostles which with great probability may be presumed to have been performed by sprinkling or pouring of water on the baptized no one example can be produced of any one Apostles baptizing any which carries with it any more than a probability of its being performed by dipping of no one of them by what is expressed in the Text can it certainly be said that it was a total immersion So then there being but probability against probability and no infallible certainty on either side what could the Church think other or what other can any Man imagine the Church should think but that in such case she had power to determine her self to one way or to be at liberty to use both or neither according to her discretion § 5. But methinks I hear such a Thunder in mine Ears about Philip's baptizing the Eunuch Act. 8.38 that I am not able to get any further before I say something to it Well then let us calmly consider the Case Philip having converted the Eunuch by preaching unto him Jesus as they went on their way v. 36. they came unto a certain water and the Eunuch said See here is water what doth hinder me to be baptized Philip hereupon consenting to it upon his further profession of faith in Jesus Christ v. 37. He commanded the Chariot to stand still and they both went down into the water both Philip and the Eunuch and he baptized him This is the case Now what is here that necessarily infers a total immersion The Eunuch said Here is water True but he doth not say how much of the water there was Here is water he saith that 's true indeed but he doth not say here is a River here is a Pool here 's water enough for me to be dipped into It is said John was baptizing in Aenon because there was much water there But here the muchness if I may so speak or quantity of the water is not by the
exprimit per quam Christo consepulti sumus in baptismo cum Christo resurreximus in fide ut à peccatis abluti in sanctitate virtutum vivamus imitando Christum Can. Concil Provincial Colon. sub Hermanno celebrati anno 1536. And accordingly in the Provincial Council of Colen Tinction as well as Immersion i. e. Sprinkling as well as dipping is indifferently spoken of as expressive of a Type of Christ's three days burial and our conformity to him in that and his resurrection § 14. And if the Representation be not altogether so effigiative In immersione expressiùs repraesentatur figura sepulturae Christi sed in aliis modis baptizandi repraesentatur aliquo modo licèt non ita expressé Nam quocunque modo fiat ablutio corpus hominis vel aliqua pars ejus aquae supponitur sic ut corpus Christi sub terra fuit positum Aquin. Sum. 3. q. 66. ad 2. art 7. Res ipsa baptismi est aspersio sanguinis Jesu Christi in remissionem omnium peccatorum imputationem justitiae ipsius quae velut oculis nostris subjiciuntur adbibito externae aspersionis signo Theod. Bez. Tract Theolog. vol. 1. de S. Sp. c. 4. p. 28. Haec de signo baptismi Res ejus in genere est ipse Christus cum omnibus meritis ac beneficiis suis speciatim verò hîc proponitur nobis remissio peccatorum in ipsius sanguine sanctificatio in ipsius spiritu c. Tilen Syntag De Baptismo Disp. 1. Thes 10. p. 887. lively and full as it is in immersion yet so it be done in any reasonable measure so as that by a person duly instructed in the nature of that Sacrament it may competently be discerned and apprehended it is sufficient and the design of no Sacramental action we have that I can think of is self-evident without instruction that representation being not the primary design and principal end of Baptism as a Sacrament but quite another thing What may that be Even our washing and cleansing from the guilt of sin by the sprinkling of the bloud of Christ upon us which Beza faith is Res ipsa Baptismi the main or only thing of Baptism or the substantial part of it And Mr. Attersol defining this Sacrament saith Baptism is the first Sacrament wherein by the outward washing of the Body with water the inward cleansing of the Soul by the blood of Christ is represented Treat of Sacr. l. 2. c. 1. p. 108. § 15. Now this may as well be represented by any other way of ablution Verùm quod naturam germanam Baptismi proprietatem attingit est emundatio à peccatis Vnde in Epistola ad Ephesios Christus dicitur Ecclesiam emundà sse lavacro aquae in verbo praedicamur in remissionem peccatorum baptizari Haec autem repurgation sive mergamur sive perfundamur sive aspergamur aut quocunque modo aquis abluamur in Baptisme appositissimè demonstratur Pet. Martyr in 1 Cor. 10. fol. 141. a He had said newly before and in opposition to which this is added Scio veteres quando per atatem valetudinem licuit usos fuisse mersione quae in veteri Testamento adumbrata fuit cùm Israelitae mare transmitterent non tamen est necessaria neque and mark it de illâ praeceptum extat Cùm adhibetur praeclaram habet significationem quia cùm mergimur cum Christo denotamur mori quando emergimus demonstramur cum illo resurrexisse ad vitam aeternam Caterùm significatio istae non est quemadmodum diximus necessaria Id. ib. Ad hanc ablutionem Sacramentali signo denotandam satis est aspersio aquae aeque ac in aquam immersion cum revera ablutionem ac purificationem haec arguat aeque ac ista Dr. Lightfoot Horae Hebraic in Matth. 3.6 pag. 49 Cùm nec minus in aspersione quà m in immersione Sacramenti analogia servâ—tur Tilen Disp. 1. de Baptismo Thes 15. Praesertim cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significationis maneat adspersione illâ sordes abluantur Keckerman System Theol. l. 3. c. 8. p. 452. though it be but that of Aspersion as by Immersion Whence pertinently saith Peter Martyr to the purpose As to what concerns the nature and genuine property of Baptism that is the cleansing from sins Whence in the Epistle to the Ephesians Christ is said to have cleansed the Church by the washing of water with the word and we are preached to be baptized into the remission of sins But this cleansing whether we be dipped or have water poured or sprinkled on us or whatever way we are washed with water is most appositely shown in Baptism So he and to the same purpose speaks our Learned Doctor Lightfoot and Tilenus also § 16. Nay perhaps somewhat better may it be represented by some other way of baptizing than by Immersion For as the Apostle saith Heb. 9.22 almost all things are by the Law purged with blood and without shedding of blood is no remission And indeed in the 19th Verse before he had said that when Moses had spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or the whole Commandment every Precept as we read it to all the People according to the Law he took the blood of Calves and of Goats with water and scarlet wool and hyssop and sprinkled both the book and all the People Moreover v. 21. he sprinkled with the blood both the Tabernacle and all the Vessels of Ministry which I humbly conceive was done in order to the purifying them from all legal pollution that might be adherent to them or attracted by them and consecrating them to that purity which becomes the service of God And as alluding to this sprinkling of that blood the blood of Jesus Christ which is by Jesus Christ himself called the blood of the New Testament because by this blood the New Testament was dedicated as the old one was by the blood of Calves and Goats is by the Apostle called Heb. 12.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood of sprinkling And as having respect to our purgation and sanctification by that blood St. Peter 1 Pet. 1.2 writes to Believers in Christ under the title of Persons Elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinkling of the blood of Christ which as that beloved bosom Disciple of Christ St. John tells us cleanseth us from all sin 1 Joh. 1.7 Whence again he tells us Rev. 1.5 of Christ's having loved us and washed us from our sins in his own Blood But now never is the blood of Christ which is several times called the blood of sprinkling to which expression a fair allusion is made by baptismal sprinkling Cui ritui sc adspersioni favet vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est adspersionis quae de Sanguine Christi ad peccatorum nostrorum abolitionem usurpatur Heb. 9.14 Walaeus Synops pur Theolog. Disp. 44. Thes 19. p. 606. and
especially being that by that sprinkling of water on our Bodies is peculiarly designed a representation of that which is done by the blood of Christ to both our Bodies and Souls even the cleansing them from all sin I say never is the blood of Christ called the blood of dipping nor are we ever said to be dipped into Christ's blood only to be washed and cleansed with it § 17. Now the primary design of this Sacrament being to signifie our washing from sin by vertue of the shedding of Christ's blood and our conformity with Christ in his Burial and Resurrection being but the secondary who sees not how unfitting it is for the primary to give way to the secondary and that what more directly signifies the primary should be omitted that what signifies the secondary may be performed especially when that which signifies the primary signifies the secondary also sufficiently if not altogether so fully And not that only but something more too For the pouring out and sprinkling of the baptismal water upon us represents not only God's applying of Christs blood shed to us for our justification but also Christ's shedding of his own blood for us that thereby we might be justified Ac simul ut ex eiâ—quae consummabantur in Christo cognosceremus post aquae lavacrum de coelestibus portis sanctum in nos Spiritum involare coelestis nos gratiae unctione perfundi D. Hilar. in Matth. can 2. p. 253. and besides that the effusion of the spirit of grace and infusion of the grace of the spirit on us and into us for our sanctification here in order to our glorification hereafter which effusions I cannot see how they are any way representable by an immersion into water § 18. Well then not only our washing from sin by the blood of Christ the signification of which is the primary design of Baptism as a Sacrament being represented by affusion or conspersion of water but also the burial and resurrection of Christ and our conformity to him in both which is a secondary design of it it follows that no violation is in this respect done to the Institution of Christ by this alteration of no more but an accidental or circumstantial Rite in it Applicatio aquae necessario fuit de essentia Baptismi ast applicatio hoc vel illo modo circumstantiam sonat Dr. Lightfoot Hor. Hebra in Matth. 3.6 p. 50. whereby conspersion affusion or a partial mersation is put for a total immersion the substance of the Sacrament not being varied by a variation of what is but accidental in it Ea quae sunt per accidens non variant substantiam rei Per se autem requiritur corporalis ablutio per aquam unde Baptismus lavacrum nominatur secundum illud Eph. 5. Mundans cam lavacro aquae in verbo vitae Sed quòd ablutio fiat hoc vel illo modo accidit Baptismo Et ideo talis diversitas non tollit unitatem Baptismi Aquin. Sum. 3. q. 66. art 7. ad 1. Nec ad lavacrum necessariò requiritur immersio sub aquam Christi igitur mandatum est ut in baptismo fiat purificatio seu ablutio per lavacrum aquae Quo verò modo ablutio illa fieri debeat sive mergendo tingendo perfundendo sive aspergendo Christus non praescripsit Nulla igitur in hac re mutatio fit in Substantialibus Baptismi Chemnitii Exam. Concil Trid. part 2. pag. 122. Pro ipsa quidem Baptismi Ceremonia quatenus nobis à Christo tradiâ—a est centies potius ad mortem digladiandum quà m ut eam nobis eripi sinamus Sed quum in aquae symbolo testimonium habemus tam ablutionis nostrae quà m novae vitae quum in aquâ velut in speculo sanguinem nobis suum Christus repraesentat ut munditiem inde nostram petamus quum docet nos spiritu suo refingi ut mortui peccato justitiae vivamus nihil qued ad Baptismi Substantiam faciat deesse nobis certum est Quare ab initio liberè sibi permisit Ecclesia extra hanc substantiam ritus habere paulum dissimiles Nam alii ter alii autem â—emel tantùm mergebant Calvin in Act. Apost 8.38 p. 244. At enim inquiunt jubemur facere quod fecit Dominus concedo sed ita ut in illis quae facienda praecepit primariam consilii ipsius intentionem ut loquuntur ob oculos semper habeamus formam autem non temere mutemus imo ne mutemus quidem ullo modo si praecisè mandata sit nec tamen quod per se non est necessarium amplius quà m par sit urgeamus Jussit nos Christus baptizari quo verbo certum est significari immersionem Num igitur malè baptizantur qui aquá tantùm injectá asperguntur Imo quod est in illa actione merè substantiale nempe aquae abiutio rectè observatum est ab Ecclesiâ Immersio verò pro aetatis regionum conditione vel retenta est vel in simplicem aspersionem nullâ cum baptismi imminutione quodammado commutata Theod. Beza Tractat. Theolog. Vol. 3. Ep. 2. pag. 195 Praeterea non est par ratio abluendi rationem mutare ac totum simul auferre Quia in iis qui asperguntur vel persunduntur elementum Baptismi nimirum aqua conservatur suam habet significationem P. Martyr Com. in Rom. 10. fol. 141. a In Baptismi administratione alia sunt aut Substantialia aut Ceremonialia aut Accidentalia Substantialia sunt Aqua illius applicatio c. Ceremonialia sunt reliqua Ac Substantialia quidem neque possunt neque debent praetermitti vel immutari At Ceremonialia possunt immutari c. Lamb. Danaeus Isagog Christ pars 4. de Sacramentis c. 29. p. 521. Quamvis autem immersio usitatior olim fuerit praesertim in Judaea aliis regionibus calidioribus quà m aspersio tamen cùm neque ad baptismi substantiam pertineat haec circumstantia nec minùs in aspersione quà m in immersiono sacramenti analogia servetur c. Tilen Disp. 1. de Baptismo Thes 15. pag. 886. Vtrum autem semel aut ter immergatur aut si aqua superinfundatur tertiò non variat Baptismi Essentiam Agend Eccles Moguntinens fol. 23. § 19. And if the Institution of Christ do signifie a putting of the whole Party to be baptized under the Water by the Baptizer which I apprehend to be the Anabaptists notion of the word and that Institution be violated unless that order be exactly observed and if not why do they quarrel us then the Anabaptists are guilty of the same thing that they charge us withall For they in strictness of speaking according to this notion of baptizing never baptize any at all agreeably to the Institution of Christ For as they baptize no Infants at all which are the most capable subjects of such baptization so they baptize no Men no not even the most adult
wherein they who are in the Covenant of God are by a Minister of the Church according to the Institution of Christ sprinkled with water and washed to signifie seal and confer the inward washing of the Soul from sin So others to the same purpose Voss de Bapt. p. 345. § 3. Hence also among the Fathers Cur verò liquore corporis sordes abluente Sacramentum hoc perfici mandavit Jesus in causâ est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter ablutionem externam quae Aquâ fit internam quae fit sanguine Spiritu Christi Voss de Bapt. Thes 4. p. 347. Neque enim aquâ lavat animam sed priùs ipsa lavatur spiritu ut alios lavare spiritualiter possit D. Hieron adv Luciserian Felix Sacramentum aquae nostrae quâ abluti delictis pristinae caecitatis in vitam aetâ—rnam liberamur Tertul. de Bapt. Non ideo abluimur ut delinquere desinamus sed quia desiimus quia jam corde loti sumus Id. ib. Nulla distinctio est mari quis an stagno flumine an fonte lacu an alveo diluatur Id. ib. Hortandi sunt homines tunc se potiùs interimere cùm lavacro sanctae regenerationis abluti universorum remissionem cepâ—rint peccatorum D. Aug. de Civ l. 1. c. 27. Ablutos homines purgantibus undis Nomine sub sancto patris natique lavate Juven Lavamur igitur in baptismo quia deletur chirographum damnationis nostrae gratia hac nobis confertur ne jam nobis concupiscentia noceat si tamen à consensu abstincamus D. Bern. Serm. 1. de Coen Dom. Divinae autom gratiae lavacrum non corporis sed animae maculam sordesque mundare consuevit D. Chrysost ad Baptizandos Considerantes ac scientes quòd templa dei sint membra vestra ab omni faece contagionis antiquae lavacri vitalis sanctificatione purgata D. Cyprian de Habit. Virg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. 2. Apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. Quanquam ad simplicom actum competat similitudo ut quoniam vice sordium â—elidis inquinamur aquis abluamur Tert. de Bapt. Edit Rigalt p. 257. Quid est baptismus Christi lavacrum aquae in verbo D. Aug. Tract 15. in Evang. Job In Christo igitur baptizari significat credentes in eum ablui Damasc de Orthod fid l. 4. c. 10. fol. 148. a. Accepit rex Eduinus cum cunctis gentis suae nobilibus ac plebe perplurima fidem lavacrum sanctae regenerationis Beda Eccles Hist Ang l. 2. c. 14. A manè ad vesperam nihibaliud ageret quà m confluentem co de cunctis viculis ac locis plebem Christi verbo salutis instruere atque instructam in fluvio Gleni qui proximus crat lavacro remissionis abluere Id. ib. Quid est baptismus Christi Lavacrum aquae in verbo Id. in Ephes 5. fol. 234. E. Si vultis ablui fonte illo salutari quo pater vester ablutus est potestis etiam panis sancti cui ille participabat esse participes Sin autem lavacrum vitae contemnitis nullatenus valetis panem vitae percipere Bed Ec. Hist l. 2. c. 5. fol. 63. when they speak of the Sacrament of Baptism we meet with frequent mentions lavandi abluendi diluendi lavationis lavacri c. of washing cleansing laver c. So saith St. Hierom. for indeed the water doth not wash the Soul but first it self is washed by the Spirit that it may be able spiritually to wash others So Tertullian Happy Sacrament of our water wherewith we being washed from the delinquencies of our pristine blindness are freed into eternal life Again we are not therefore washed to the end that we may leave sinning but because we have left it because we are in heart already washed On supposition it were lawful for men to kill themselves then saith St. Aug. were men rather to be exhorted to kill themselves when being washed in the laver of holy regeneration they shall have received the remission of all sins And so others also speak Ecce venturi estis ad fontem sanctum dilucmini baptismo salutari lavacro regenerationis renovabiâ—ini critis sine ullo peccato ascendentes de illo lavacro omnia quae vos peccata persequebantur ibi delebuntur D. Aug. Serm. 119. de Temp. Cùm de illo sanctissimo lavacro novi natalis ascenditis Tertul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Martyr Apol. 2. § 4. And from hence it is that even the very Font it self wherein men are by that Sacrament cleansed from the filth of their birth and life hath the name of laver given unto it When ye go up out of that laver saith S. Aug. ye shall be without all sin And so Tertul. When ye ascend out of that most holy laver of the New birth And so others § 5. And no wonder when under such like words as these is this holy Sacrament proposed in several places of the Sacred Scriptures It is called by S. Paul Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as St. Hier. translates it lavacrum regenerationis as we the washing of regeneration The same St. Paul writing to the Corinthians saith to and of them 1 Cor. 6.11 And such viz. as those were whom he had reckoned up in the two foregoing verses were some of you but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are or ye have been washed but ye are sanctified but ye are justified in the name of our Lord Jesus and by the Spirit of our God i. e. ye have been washed in baptism sanctified by the Spirit of our God and justified in or by the name of our Lord Jesus Christ Again saith he to the Ephesians c. 5. v. 25 26. Husbands love your wives even as Christ also loved the Church and gave himself for it That he might sanctifie and cleanse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lavacro aquae in verbo as Vulg. Lat. renders it that is as we with the washing of water by the word that is in or by Baptism And in these his expressions to others he speaks but suitably to what had by another been spoken to himself even by Ananias who as it were to intimate unto him that the nature of Baptism did principally consist in the washing of man from the guilt and stain of sin mentions that and nothing else but that as the design of it when he exhorts him to be baptized And now saith he Act. 22.16 why tarriest thou Arise and be baptized and wash away thy sins calling on the name of the Lord. Much after the rate of St. Peters exhortation to the converted Jews Act. 2.38 to repent and be baptized in the name of Jesus Christ for the remission of sins promising therewithal as an inducement thereunto their receiving the gift of the Holy Ghost § 6. By all which it appears that as well in the judgment of Ancient as of Modern Divines Aquae proprietates in
9. And if the blood of Sacrifices may be thought to have a nearer resemblance with the blood of Christ than water hath yet as the application of Christ's blood to our Souls for the cleansing of them is set forth by way of sprinkling whence his blood is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Dr. Ham. in loe the blood of sprinkling Heb. 12.24 so the application of the blood of Sacrifices for cleansing was mostly made by sprinkling whence the Apostle Heb. 9.21 22. saith of Moses that he sprinkled with blood both the Tabernacle and all the Vessels of the Ministry And that almost all things are by the Law purged with blood Thence we read of a Ram that was to be slain at the consecration of Aaron's Sons and his blood to be sprinkled round about upon the Altar Exod. 29.16 When a Bullock was to be offered for a burnt Sacrifice by any of the People in order to an atonement to be made for him the Sons of Aaron were to bring the blood and sprinkle the blood round about upon the Altar Levit. 15. and so if it were of the Flocks ib. v. 11. So if it were a Peace-offering Levit. 3.8 13. So also if it were a Trespass-offering Levit. 7.2 So if it were a Sin-offering to be offered by the High-Priest for himself and for his House the blood of it was to be sprinkled seven times upon the Mercy-seat and before the Mercy-seat Levit 16.14 And the like was to be done if it were for the People ib. v. 15. and that in order to the making an atonement for the holy place because of the uncleanness of the Children of Israel and because of their transgressions in all their sins ib. v. 16. And if the sin for which the Sacrifice was to be offered whether of the Priests or of the Peoples were a sin of ignorance the blood of it was to be sprinkled seven times before the Lord Levit. 4.6 17. Even whatsoever it was Ox Lamb or Goat that was to be sacrificed so was his blood to be disposed of Levit. 17. § 10. If then the application of that which typified the blood of Christ whether it were water or blood before the shedding of it was conveniently made and who dares question the conveniency of it since it was by God's appointing to be made by sprinkling how can then the application of water in baptism by sprinkling whereby the washing of our Souls from sins and the cleansing of our Consciences from defilements by the blood of Christ that blood of sprinkling now that it is shed is represented and signified be any other but a most agreeable action and the party to whom it is so applied be most truly said to be baptized And the remonstrating of this is the discharge of the Second part of my undertaking § 11. The Third whereto I shall now advance is the shewing of the agreeableness of baptizing by other ways than a total immersion with the Practice of the Church CHAP. X. Other ways of baptizing besides that of a total immersion used in the Church in all or most Ages and Places of it § 1. LET no Man think here that I intend to demonstrate sprinkling or any other way of baptizing less than a total immersion to have been either the only or the most general way of administring that Sacrament I am too well assured by a multitude of evidences of the contrary thereunto to undertake that But this is that which I design to evince that how general soever the way of baptizing by a total dipping may by some be imagined to be and perhaps that may in the issue appear not to have been so general as it is by them imagined yet it was not the only way but a baptism by aspersion affusion tinging or wetting with water or however by a partial mersation has been practised in the Church from the Primitive to the present times whereof I shall give either real demonstrations or probable arguments in all or most of the Ages § 2. For the first Age to begin with that there were few except the Apostles and Evangelists that writ any thing and of what they wrote little is left and of that little nothing that I know of concerns the question in hand The Reason may well be conceived to have been because it then was no question and the rather because we find the Practice we contend for in being in after Ages which is a fair inducement to believe it to have been derived from thence to them unless it could be certainly told when where and by whom it was afterward first introduced into the Church Our Intelligence then must be fetcht for this Age all from the Holy Scriptures And there also things do not appear with so bright a light as to force a conviction upon a prejudiced or prepossessed understanding but after all that can be said contrary minded persons if of stubborn temper may think themselves to have sufficient matter whereon to ground a contradiction What probabilities then and I will not pretend to more than a probability of such a practice in the Apostles Age as I have either conceived of my self or received from others I will here fairly communicate and then leave the Reader to make his judgment upon the matter Quod universa tenet Ecclesia nec Conciliis institutum sed semper retentum est non nisi Authoritate Apostolicà traditum rectissimè creditur D Aug. de Bapt. contr Donat. l. 4. c. 24. only desiring him in the mean time to have an eye on St. Augustin's judgment touching such immemorial usages as the Catholick Church holds and ever hath held and have not come into use by the institution of any Council that they are rightly believed to have been delivered down to it by no less than an Authority Apostolical § 3. And I begin with the Baptism of those first Converts that the Apostles did after the sealing of their Commission by the descent of the Spirit upon them admit into the Church by that Ceremony Upon the day of Pentecost St. Peter preach'd to a great but confused multitude By his Sermon thousands were converted and of those Converts whatever were afterward no fewer as is conceived than three thousand were the same day baptized The question here is in what way they were baptized whether by immersion or by aspersion And the improbabilities of the former have made learned persons to conceive it was by the latter It is not likely saith Zanchie that they were baptized any other way than by sprinkling Confirmatur exemplo Petri in Actis cap. 2. qui statim post concionem legitur baptizâsse 3000. Baptizati inquit Lucas nempe per Petrum ut Interpretes exponunt fucrunt Non videtur autem veri simile fuisse aliâ ratione baptizatos quà m aspersione aquae Hier. Zanch. de cultu dei externo l. 1. col 494. Et verisimile est quòd non per modum immersionis sed aspersionis
agreeable unto all then I hope it will appear that they standing on the same grounds with Dipping are also lawful as well as Dipping and that baptism by dipping is not so necessary as to nullifie the other ways of baptizing or render them unlawful And the declaring of this is the design of these Papers and that declaration will be a competent exposition of our Saviours meaning in this his Commission given to his Apostles to make all Nations Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizing them CHAP. II. Several acceptions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how 't is taken here § 1. THe Method of this Discourse as it is already laid down obliges me to begin with the consideration of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here made use of by our Saviour And as it stands in this Text it may deserve an enquiry in what acception whether Proper or Tropical it is to be taken for be the proper acception of it what it will if it be not here taken in that proper acception no argument can hence be drawn to infer a necessity of dipping § 2. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to baptize is not always used in Scripture according to its literal import but sometimes in a Tropical sense is I think out of question But if any doubt the truth of this point 't is easily demonstrated and an instance or two may suffice to do it § 3. And that it is used sometimes in a Metaphorical sense is apparent by what the Author of the Acts of the Apostles reports our Saviour after his Resurrection to have promised to his Disciples namely that whereas John had baptized with water they should be baptized with the Holy Ghost not many days after Act. 1.5 Where when our Saviour saith ye shall be baptized with the Holy Ghost no man that is right in his wits will say he used the word baptize in its proper sense but only in a Metaphorical one as intimating thereby that within a short space they should be endued with the Holy Ghost whose effusion on them in a larger measure might seem to be a kind of baptism the graces of it falling upon them as the dew fell upon the Israelites when they were baptized in the Cloud 1 Cor. 10.2 § 4. So when in Luke 15.20 our Saviour saith of himself I have a baptism to be baptized with and how am I straitned till it be accomplished he cannot be understood to speak of baptism in its proper notion For with a proper baptism he had already long before been baptized by John in Jordan His meaning then in so saying was nothing else but to express by a Metaphorical word that grievous afflictions those heavy sufferings of the Cross Sanguinis inquit proprii tinctione prius habeo perfundi Bed in Luc. Evang. c. 12. v. 50. were shortly to be endured by him whereby he should be as it were overwhelmed as a man is with waters when he is baptized by dipping or rather be bedewed all over with drops of bloud through his scourging or at his bloudy sweating as a man is bedewed with water that is baptized by Sprinkling § 5. But the word is not used in a Metaphorical sense only but also in a Metonymical And so one is said in Scripture to be baptized who is imbued with or instructed in the Doctrine of any Master who initiates his Disciples with the Ceremony of Baptism Hence Paul Act. 19.3 asks some Disciples found by him at Ephesus who had said that they had not so much as heard whether there were any Holy Ghost into what they had been baptized whereto they answered into Johns baptism The sense of which words is as if the Apostle had asked with what Doctrine they had been instructed and they had answered that they had been instructed in that doctrine which John taught Whence as it follows ver 4. Paul said John verily baptized with the Baptism of repentance saying unto the people that they should believe on him which should come after him that is on Christ Jesus Which is as if it had been said that John had instructed the people in the doctrine of repentance and of faith in Christ who was to come after him In this sense S. Mark c. 1. v. 4. reports how John did baptize in the wilderness and preach the baptism of repentance for the remission of sins that is instruct the people who were to be baptized in the doctrine of repentance And in the same manner is Apollos by S. Luke reported Acts 18.25 to have diligently taught the things of the Lord knowing only the baptism of John that is being only instructed with that doctrine concerning Christ wherewith John Baptist did imbue and season his Disciples § 6. And there are that earnestly contend Vid. Christian Beckman Exercitat Theolog. 17. p. 257 c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text is to be taken not in the proper but in this Metonymical sense And assuredly there is no mention here as there is in other places where the word is properly taken of water wherewith the Nations were to be baptized but only of the Faith wherein they were to be instructed He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizing them in or into water but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or into the name of the Trinity § 7. But in regard that way of interpreting would bring in a needless Tautologie into this so short a Precept of our Saviours Go make all Nations disciples teaching them and teaching them and still worse if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be rendred teach viz. teach teaching and teaching in regard I find not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any where else in Scripture joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any the like word in the sense of teaching in regard that the Apostles of Christ did baptize with water and there is extant in Scripture no other precept of Christ's touching baptizing therewith whereon to found that practice but this and in regard the whole Catholick Church of Christ hath ever baptized with water and hath interpreted this Text of such baptizing I will not for the gaining of any advantage to my Hypothesis by any sinister interpretation recede from the Ecclesiastical way of interpreting but shall freely grant that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood here in its proper notion and yet hope nevertheless to evince that there is no necessity from thence of so interpreting the word of a total immersion as to exclude all other ways of baptizing as unlawful and null And to that I will next address my self CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how rendred by Divines and Grammarians § 1. AND as it is confessed and acknowledged by some and those good Authors that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie that special way of applying water to a person or thing whereby he or it is immerged
Vide Stephani Lexic Historicum ex Edit Nicol. Lloydii in Voc. Deianira Nessus Illita Nessaeo misi tibi texta veneno Ovid. Ep. 9. ver 163. not all dipped into but tinged wetted smeared and consequently dyed with the blood of the Centaur that must be because it could be no otherwise but as it ran from his Wound which Hercules gave him when he shot at him And accordingly the learned Lexicographer calls it vestem sanguine perfusam and vestem sanguine imbutam and vestem sanguine infectam And so by Seneca it is called Tabe Nessaea illita palla and by Ovid. Illita Nessaeo texta veneno By all a wetting imbuing infecting is intended by none a total immersion § 9. Nay even the compound Verb intingo we find used in the Translation of the Syriac Version of Dan. 4.25 32. to express a wetting with the dew of Heaven Rore coeli intingeris Te rore coeli intingendum Intinctio est quum aliquid rem humidam contingit vel ex parte vel totam Pagâ—in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Treb Poll. Promptuarium Vâ—c Intinge which cannot be by a total dipping into it Yea and Pagnin from Kimchi tells us that Intinction is when any thing toucheth a thing that is moist either in part or in whole And when Quintilian as Trebellius quotes him saith of one that was writing that he did calamum intingere dip in his Penn sure his meaning was not that he dipt in all his Penn into the Ink but only the nib of it Now by this more strong confirmation of the difference between immergo and tingo is the conclusion still the more strongly confirmed viz. that there may be a baptizing without a total dipping and even where there is but a wetting whether by affusion or aspersion CHAP. IV. Of the Primitive Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it doth not signifie only to dip § 1. BUT that I may not seem to erect so weighty a superstructure on such a slender foundation as the names and credits of a few Grammarians or Divines I will proceed towards the consideration of the word it self And to make my consideration of it the more complete and full I will not only view it in its self but in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence it is derived and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived from it § 2. And to begin at the Fountain head the Primitive Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this Verb it is apparent by Lexicographers and other Authors that it doth not always signifie total immersion or dipping but sometimes something less than so and even in a manner all washing Thence in Scapula we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred not only by mergo immergo to dip but also by lavo to wash The same we have again in Schrevelius Explic. Catech. pars 2. q. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem non tantùm immergo sed aspergo significat Keck Syst Theol. l. 3. c. 8. p. 452. And accordingly Zech. Vrsinus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mergo tingo abluo aspergo to dip die wash sprinkle And so Keckerman saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only to dip but also to sprinkle § 3. But waving their Authorities we may judge of the import of the simple Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the use of its compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Saviour saith Matth. 26.23 He that dippeth his hand with me in the dish the same shall betray me The original for he that dippeth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the Participle of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not imaginable that any of our Saviour's Disciples as mean Persons as they were should be so ill bred as at Table and in his Presence too to dip his whole hand in the Dish It cannot be thought any of them would do more than it were scarce good breeding to do so much as with a finger or two and a thumb to take some part out of it And yet of him that did put but some little part of his hand or rather fingers into the dish our Saviour saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that dippeth his hand A clear instance this that the compound Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not necessarily enforce a total immersion of that thing whereto it is applied And can we think there is more in the simple Verb than in the compound and so compounded as this is with the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying into This were against all analogy of speaking It may therefore hence be concluded that the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be applied to a thing which yet is not totally immersed into that wherein it is said to be dipped § 4. So that I shall not stand upon what is ordered in Levit. 14. for the cleansing of a Leper and his House namely to take two birds alive and first to kill one of them and then to dip the live bird with cedar wood scarlet and hyssop in the blood of the bird that was killed The word used here by the LXX for dip is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet it is not imaginable how one whole live bird with other things should be wholly immersed into the blood of another of but the same bigness with it § 5. Perhaps it may be answered that the dipping was not into the blood alone but mixt with running water contained within that earthen Vessel in which the Bird was commanded to be killed § 6. I reply this is not written O but 't is probable Yes but so 't is probable also though not written that Infants in the Primitive times were baptized and that both they and other weak persons unable to abide a total dipping were baptized by but a partial mersation into or by a lighter conspersion with water Let them yield to what is probable or not contend for what is but probable If we must stand strictly to what is written then a living bird must be dipped in the blood of a killed bird that could not be but by a smearing of it with it or a partial mersation into it And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie somewhat less than to dip all over If we must not stand strictly to what is written then let them not exact from us a Scripture expresly saying that Infants were baptized or that any were any otherwise baptized than by being wholly dipped But this by the by § 7. Favorinus who glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Suidas also doth they rinse or swill as when one washes nets or clothes which sure would be but an odd manner of dipping if used in baptizing yet gives an instance of an use of the word which cannot agree to this sense 'T is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not signifie thy lips have been dipped
signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compounded derivative from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be totally dipped because a Cork swimming in the water is by Pindar and a Ship floating on the Sea is by Plutarch called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet they could not be if less than a total immersion were signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 19. To which I answer first that though it might be unanswerably proved by this or any other Medium that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did in Heathen Authors signifie nothing less than a total immersion yet it will not follow that it must in Christian Authors whether the Scriptures or other Writers be always interpreted in exactness according to that signification For the significations of words are to be widened or straitned according to the dimensions of the things they are to signifie And nothing is more ordinary than to find words familiar in Christianity both in the Scriptures and Christian Authors used in a sense somewhat remote from the signification of the same words in their Primitive use among Heathens Sacramentum an Ecclesiastical Latin word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scriptural Greek word may serve for instances § 20. The first signified at first a Caution put into the hands of the Pontifie by Parties going to Law whereby they were obliged to make good their Plea or lose their mony Afterward it was made use of to signifie a souldiers Oath whereby he was obliged to be true to his General If then it must signifie still the same in the Christian Church that it did in the Heathen Roman State and nothing more nor any thing less than that we shall have much ado to make the word fit the things that are called by it For then all that are baptized or receive the Lords Supper must be persons going to Law or Souldiers and they must put in money and swear when they receive Baptism or the Lords Supper But what money is put in by either what Oath is taken by either on either account From the Title of Sacrament given to those Ceremonies we argue an obligation equivalent to a Caution or Oath lying in the Receivers but how to make it good from the Scriptures or the nature of the Sacraments that there is any such obligation in a real and literal sense lying on the party as that word in its Heathen institution and use originally signified is not so very clear § 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych The second signified at first literally an Assembly of the people of Athens called together to consider and debate of the concerns of that Republick But in the Scriptural use of it sometimes it signifies only that company of Professors of the Christian Faith which belong to one * Rom. 16.5 1 Cor. 16.19 Col. 14.15 Philem. 2. Family with such as are admitted to joyn with them in the worship of God Sometimes it signifies a collection of all the several Congregations of Christians that are in one * Act. 8.1 13.1 18.22 20.17 2 Thess 1.1 Col. 4.16 Rev 3.14 2.8 12 18. 3.1 7. great City Sometimes a Collection of all Christians dispersed throughout the * Matth. 16.18 1 Cor. 12.28 Gal. 1.13 Eph. 1.22 Phil. 3.6 Col. 1.18 Heb. 12.23 whole world But all these and more notions in which the Scriptures use that word are far remote from that Heathenish import of it And the same may be said of other words viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which all have other significations in the Scriptures than they are found to have amongst Heathen Authors And we shall make mad work in the Church and with the Scriptures too if we shall go about to lop and prune to frame and square the things signified by them in the Church and in the Scriptures to what they signifie in Pagan writers § 22. And thus though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might signifie originally to dip all over amongst the Heathens yet being taken in by the Christians to signifie that Ceremony of washing with water whereby members were admitted into actual Communion with the Church of Christ it is in their speakings and writings to be understood in such a latitude as may extend to all manner of admissions of any by that Ceremony into the Church however differing in circumstances of acting which have been used and allowed of in it And for as much as it may undeniably be made good that persons have anciently as well as of late had their baptismal admission into the Church by other ways than a total dipping into water and the Church hath never by any Ecclesiastick censure expressed her disallowance of those ways therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be extended to the signifying of every usual and allowed way of admission by that Ceremony into the Church though not by a total dipping Inasmuch as the design of the Church is one and the same in every way whatever it be of administring baptism whether by a total immersion or partial mersation and whether by affusion or aspersion viz. to signifie that the blood of Christ hath that virtue to cleanse the Soul from the guilt of sin and the grace of the Spirit that virtue to cleanse it from the filth of sin which water hath to cleanse the body from its pollutions and defilements and that the party baptized if no obstacle be put in on his part is really cleansed from the spots and stains of his soul when application is made of that cleansing water to his body and so both fitted for and actually received into Communion with the Holy Catholick Church which is the body of Christ and consequently into union with Christ himself who is the Head of that Church § 23. Secondly I answer that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being declared as hath been shewed to signifie not only an immersion or dipping but also a tinction or wetting though a Ship or a Cork floting on the water may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first sense yet it cannot be said of it that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second sense For wetted and tinged and dipped if ye will it is in part even as the soals of the Priests feet were in Jordan though it be not plunged or immersed all over And though in some respect it be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not dipped all over yet in some respect it cannot be said so to be as being dipped in part And so our Infants cannot be truly said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not baptized at all though they be not wholly immersed at their baptism since they are in part baptized viz. tinged or wetted whether by a partial mersation or dipping of them into water or by an affusion or sprinkling of water upon them § 24. But as I noted before if by these or
into it and wash therein but to wash them thereat Fistulas multas habebat per quas emittebatur aquae Pool Synops in loc And for conveniency thereof Mr. Pool tells us from Munster and Fagius that it had many spouts or pipes whereby water was let out for their use And according to this appointment it is said in Exod. 40.43 31. that Moses did set the laver between the Tent of the Congregation and the altar and put water there to wash withal And that Moses and Aaron and his sons washed their hands and feet thereat not therein The original word for washing is here still the same and lavo the only Latin word that I meet with whereby the Oriental Versions of it are rendred § 23. In Levit. 6.27 The Garment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lavare lavacro candidare Pagnin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lavit purgavit abluit eluit pannum vel vestem ut albescat Leigh Crit. Sacr. Generale est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. candidum facere Danaeus Isag part 4. l. 5. c. 21. p. 497. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lavit abluit Buxtorf whereon the blood of the Sin-offering was sprinkled is appointed to be washed And in Lev. 13.6 the garment of him who had a white scab arising in his flesh suspected to be the Leprosie but judged by the Priest not to be that is appointed to be washed And in Lev. 14.8 9. he who was to be cleansed from the Leprosie was appointed to wash his garments And again in Levit. 15.6 7 8 10 c. persons having a running issue or defiled by the touch of such persons are appointed to wash their clothes But still this washing is not expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to dip but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which only in general signifies to wash or whiten with washing not strictly to immerse or dip § 24. And suppose the way of washing of clothes were by a total mersation as I am apt to think it was though the Hebrew word do not necessarily enforce so much because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word used by the LXX to express their way of washing yet still that makes against a total immersion of the persons at least according to the observation of the great St. Athanasius D. Athanas Dict. Interpret Parab S. Scripturae Tom. 2. p. 426. For he speaking of the legal Baptism hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. every unclean person washed or was washed with water but he plunged his garments So then the washing of the person was not the same with the washing of the garments And then if the washing of the garments was by a plunging or total immersion of them into the water then the washing of the person was not so And so we have here a diversity of baptisms confirmed and yet one of them not by a total immersion § 25. To conclude this enumeration of particulars appointed to be washed In Exod. 29.17 we read that the inwards and legs of the â—am Sacrificed at the Consecration of the Priest were appointed to be washed And the like we read appointed to be done to the inwards and legs of the burnt-offering brought by any of the people whether it were of the herd or of the flock Levit 1.9 13. And this we find done by Aaron when he offered up the burnt-offering for himself Levit. 9.14 But still it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is used to signifie this washing and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that washing is not appointed to be strictly by dipping but only in such a way as might serve for cleansing which might be by dipping or other washing or rinsing whereof our own kitchins if we should look into them might daily afford us visible instances no doubt being but that many Joints of our meat are sufficiently washed and cleansed by pouring water on them or rubbing them with water which yet are never in formal manner wholly immersed § 26. And thus I have shewn variety of washings under the law and yet none of them necessarily by virtue of the signification of the words whereby they are prescribed implying dipping exclusively as to all other ways of washing Perhaps it might be a task not easily performed to shew where any person or thing that was to be cleansed was appointed to be dipped for the cleansing of it For the cleansing of other things we read of things appointed to be dipped as the Priests finger in oil Lev. 4.6 17. which yet I have shewn not to signifie a total immersion though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the original of it a living bird cedar wood scarlet and hyssop in the blood of a bird slain over running water which also I have spoke to before shewing the impossibility of proving thence a total immersion by him that strictly stands to Scripture text hyssop in the water of Separation for the purifying of the unclean Numb 19.18 and yet even here reason will not suggest to a man a total immersion of that hyssop into the water but that so much of it was left undipped as was held by the hand of him that was to sprinkle the water with it unless we suppose he dipped his hand too into the water but that was to exceed the order prescribed which was to dip the hyssop not his hand into it but of things appointed to be dipped for their own purification as my own memory suggests to me no instance so perhaps it may not be very easie for another upon the suddain to give an example § 27. And now lay all these things together and how little a share will immersions especially total ones have in our Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 washings how much more agreeably to the nature of the things is that word there rendred washings and how invincible an instance is that Text of the word 's signifying not always and only a total imersion but of its signifying other ways of washing whether by a partial mersation affusion or conspersion and so a fair evidence of the truth of a Christian baptism without the strictness of an Anabaptistical dipping § 28. And yet for further strength though we admit some nay several of the washings here understood to have been total immersions as I am willing so far to credit the Hebrew Doctors as to apprehend the cleansing of men and women in their issues Lev. 15. might have been by a total dipping of them yet still unless they were all such and there was no diversity in any from them the case will be all one For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will still be to be understood of those washings that were no immersions as well as of those that were And that there was a diversity betwixt them and that they were not all the same sort of washing for instance total immersions is sufficiently intimated in the Epithet here added thereto by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diverse If the
washings were diverse then they were not all the same and then not all total immersions suppose some were such but some partial mersations some affusions some sprinklings which again proves the thing in question that that may be a true baptism which yet is not a total immersion § 29. It may be said that diverse doth not signifie always a difference in species or sort but in number as appears 2 Chron. 21.4 2 Chron. 30.11 Mark 8.3 Act. 19.9 But I answer that though that be true of the English word diverse which is so used in those four Texts yet it is not so of the Greek word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not the word for diverse in any of those Texts but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some as in Mark 8. and Act. 19. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men as in 2 Chron. 30. or nothing expressed as in 2 Chron. 21. as there are other words for it in other Texts of Scripture viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as he that pleases upon examination may find but not that That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never used in the Greek either of the New Testament or Old but where a diversity of kind or sort is intimated In the New Testament I find it but once used besides this Text viz. Rom. 12.6 where we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differing gifts but that must needs be in kind or sort unless prophecie ministry teaching exhortation be gifts all of a kind or sort In the Old Testament I find it thrice but every where signifying variety of sort or kind As for instance Lev. 19.19 Thou shalt not sow thy field with mingled seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is diverso semine as the Vulg. Lat. feeds of several sorts or kinds And if it be not clear enough in it self it may receive Light from the foregoing clause of the same Verse and where we have the word diverse too though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not in the Greek there but fully to our purpose Thou shalt not let thy cattel gender with a diverse kind alterius generis of another kind or sort according to the Vulg. Lat. So that the field was no more to be sowed immixtionibus as Pagnin renders it with mixed seeds than cattel to be bred from promiscuous mixtures of beasts of diverse kinds So again Deut. 22.9 the same precept is renewed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek of the Septuagints Version of that Text Thou shalt not sow thy Vineyard with diverse seeds that is mixturis as Pagnin with mixtures of seeds seeds of diverse sorts or kinds mingled together Lastly in Dan. 7.7 after the fight of one beast like a Lion and another like a Bear and a third like a Leopard appeared a fourth diverse from all the beasts that were before it that is differing in sort or kind as much from all them as they one from another and here the word for diverse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint dissimilis ab omni bestia Transl Lat. of LXX variam à cunctis Pagnin diversa ab omnibus belluis Arab. Syriac According then to the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scriptures it must import a diversity of kind or sort in the things whereto it is applied and then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text must be meant washings of several sorts or kinds and then not all of one sort or kind suppose total immersion were one then partial mersation affusion or aspersion must come within the compass of that word's signification and then there may be a baptism without a total immersion § 30. After this I may add perhaps not inconveniently that whereas St. Athanasius or he whoever that Ancient Author was Dict. Interpret Parab Script Tom. 2. p. 426. who is mistaken for St. Athanasius reckons up eight several baptisms the first of the floud the Second that of Moses in the Sea the Third the legal baptism of the Jews after uncleanness the Fourth that of St. John Baptist the Fifth that of Jesus the Sixth of Tears as when one washes his bed as David did his every night with Tears the Seventh of Martyrdom the Eighth of eternal fire several of these are not immersions and particularly not the first for Noah and his family were not dipped into the flood rained upon they were and so the resemblance of their baptizing is made in baptizing by affusing or sprinkling if ye will nor the Second as I have shewn before nor the Third universally as I have also shewn and himself doth intimate whilest he expresses the reason for the Jews having that baptism by saying that every unclean person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was washed nor the Sixth for that cannot be by dipping the bed in tears but by dropping tears upon the bed and is more properly a baptism by sprinkling than by dipping and even the Fourth however the Fifth will abide a dispute There may then be a baptizing where there is no immersing at least according to St. Athanasius or that Ancient Writer But not in this Author alone but in other of the Ancients we read of a Baptism of Blood and Tears I know saith Greg. Naz. of a Fourth Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Orat. 39. Tom. 1. pag. 634. Edit Morell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Athan. Resp ad qu. 72. ad Antioch Tom. 2. p. 360. edit Sonnii Morellii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Basil Hom. de 40. Martyr Tom. 1. p. 533. edit Morellii that by Martyrdom and Blood wherewith Christ himself was Baptized and I know of a Fifth yet that of Tears And saith the Author of the Responses to Antiochus attributed to St. Athanasius God hath granted unto man Three purging Baptisms that of Water that of the Testimony of ones own Blood and the Third that of Tears so St. Basil tells us of a Martyr that was Baptized into Christ in his own Blood § 31. Neither then from what is said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 root body nor branch doth it appear that the Baptismal washing is necessarily by the force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be by a total immersion nor is our Saviour when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood as if he had said make all Nations disciples by dipping them but by washing them i. e. in such manner as the time place and person may admit whether by immersion affusion or conspersion CHAP. VII Of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they do not universally signifie a total immersion § 1. BUT perhaps it will be said that our Saviour did not deliver his mind in Greek In what Language then In Hebrew or Syriac doubtless but in whether 't is hard to say But what then what why then though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either
but how probable it is they were only sprinkled I leave to the consideration and resolution of the calm and unprejudicated Reader § 9. There is a Fourth instance in Act. 16. wherein is no less if not a greater probability of a baptism by aspersion than in this At Philippi St. Paul and Silas being apprehended and beaten are thrust into the inner Prison and have their Feet made fast in the Stocks At Midnight there is an Earth-quake the Prison doors are opened and the Prisoners bands loosed The Jaylor seeing what was done is affrighted asks Paul and Silas what he should do to be saved They preach the word of the Lord to him and to all that were in his House By their preaching he and his all that were capable of understanding and believing are converted Upon his conversion he becomes as kind to them as before he had been cruel And remembring the severity of the stripes he gave them he applies water for the washing away of the blood he drew from them And at the same time is baptized both he himself and all his Baptized Yes that he was But how By dipping or sprinkling or other application of water less than a total immersion The Text says it not it speaks nothing more than that he was baptized We are wholly left then to conjecture What should incline us to think of a total immersion here There is no mention of their going from the Prison to any River or Pool to dip them there Nor is there though Grotius conjecture it any mention of any Pool that was within the precincts of the Prison wherein they might be dipped Nor was there any need of it less water than a Pool would serve to wash their stripes and another kind of washing than that of dipping was more proper for that purpose One would think a gentle bathing and wiping off the blood with a soft cloth or a tender hand the most proper action in that case Let us but consult what we our selves would do in the like concern and our reason will do us right in it No probability then of his going to dip them but only of his calling for water to wash them And then as little probability of their carrying him and all his Family too any whither else in a strange place and at mid night too to dip them Item multi sc baptizati in domibus privatis Act. 16. 18. 1 Cor. 1.16 ubi ingressus ejusmodi in aquas vix esse potuit Walaeus Synops Theolog. Furior Disp. 44. Thes 19. p. 606. All that can be imagined fairly and without a violent detortion in this case is but this that finding him to be a believer the Apostles took the opportunity of his bringing water for the washing of their bodies to make use of that water for the washing of his Soul cleansing him from the stains of his sins as he had cleansed them from the maculations of their stripes by as gently bathing him from the one as he had bathed them from the other And now let the unbiassed and unpassionate Reader coolly judge in whether Opinion is the greater probability that which is for his total immersion or that which is for some milder way of baptization there being pleadable as on the one side no necessity so on the other great conveniency § 10. There is yet one instance more that may be insisted on which were it clear beyond exception would be of mighty concernment in the case even so far as to have the casting voice in the debate But it is liable to exception and therefore I shall only propose it as disputable and leave the Reader after all to make what estimate he pleases of it according to those degrees of probability or improbability that shall appear to him to be in it yet not altogether without hope but that when what is said for and against it shall be dispassionately considered it may to modest and sober inquirers prove convincing and satisfactory It is the Example of our Saviour whose baptism to have been according to the manifold usual representations of it in picture Exuitur vestimentis rex gloriae splendor luminis figura substantiae dei Joannis manibus attrectatur caro illa desumpta de virgine candidiorique derivata materia nudatur in flumine felicis baptistae manibus infundenda Descendunt angeli coelorum agmina tota reverentia currunt ad creatorem Baptizantem baptizatum numina dominantia circumcingunt Infundit aquam capiti creatoris creatura nobilior dei verticem mortalis dextra contrectat contingit Dr Bernard Serm. de S. Jo. Baptista Tom. 2. Col. 400. K. L. M. by an infusion of water upon him and particularly on his head and that by the right hand of the Baptist St. Bernard is most express and positive in Infundit aquam capiti creatoris creatura saith he That very Noble Creature meaning John the Baptist poureth water on the head of his Creator and the right hand of a Man handles and toucheth the Head of a God A clear and full instance if it hold good § 11. But there are mighty exceptions against it Cum primum coepit adolescere tinctus est à Johanne propheta in Jordane flumine Lactant. Instit l. 4. c. 19. First Lactantius speaking of the Baptism of Christ saith of him Tinctus est that to some may seem to signifie as if he were dipped of John the Prophet in the River of Jordan Then St. Ambrose speaking of it saith in aquis se mersit that seems to speak a dipping of himself in the waters Again St. Hierom saith caput extulit de fluento he put up his head from out of the flood Ex quo enim ille in aquis se mersit ex eo omnium credentium peccata delevit D. Ambr. Serm. 22. Tom. 3. p. 247. Ipse Dominus nostâ—r Iesus Christus statim ut caput extulit de fluento spiritum sanctum accepit H. Hieron Dialog Orthodox adver Luciserian that seems to import that he was head and ears all over immersed into it Nay lastly as St. Mark saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Interlineary Version renders it baptizatus est à Johanne in Jordanem he was baptized of John into Jordan Mark 1.9 So St. Matthew saith as expresly that Jesus when he was baptized went up out of the water Matth. 3.16 Now whether one St. Bernard's single and bare authority will bear up and be able to carry it against all these prejudices is more than I dare he confident of § 12. However mighty as these prejudices are so mighty as to have carried the assent of several along with them they will in the sequel appear to be in a great measure removable Dum corporis humilitate dominus undas Jordanis subiit divinitatis suae potentia coeli nobis januas pandit Bed in Luc. Evang. c. 3. fol. 68. col 3. The learned Cajetan upon the
contrary For having said that in Baptism when the Party baptized is let down into the water thereby is designed the burial of the Body of sins or the old Adam as the Resurrection when he is brought out he adds this as a reason In veteri enim Ecclesia non tingebant solummodo sed in aquam immergebant cos quos baptizabant For in the ancient Church they did not only tinge but immerse into water those whom they baptized I have shewed that tingo though when it is set alone it is often put to signifie baptizing in general whether by dipping or sprinkling yet when it is set in opposition to dipping it signifies only sprinkling or some other way of baptizing distinct from dipping So then as this Author speaks not at all of Christ's time in particular but only of the ancient Church in general so what he speaks of that time reaches as well to sprinkling as to dipping and asserts the antiquity of the one as well as of the other Non tingebant solummodo sed immergebant signifies plainly that they did both tingere and immergere And if both were Rites in that time then was not only one of them namely dipping the i. e. the only Rite in that time And so Mr. D. gains nothing to his cause by the Testimony of this no less learned than honourable Father of our Church § 48. After this triumvirate of learned Men follows a Man who alone was a triumvir in Learnirg Tilenus a learned Protestant Writer as Mr. D. himself stiles him and he in his Disputation p. 886 889 890. gives as Mr. D. tells us a most remarkable testimony in the case Baptism saith he is the first Sacrament of the New Testament instituted by Christ in which with a most pat and exact Analogy between the sign and the thing signified those that are in Covenant are by the Minister washed in Water The outward Rite in Baptism is three-fold 1. Immersion into the Water 2. Abiding under the water 3. Resurrection out of the water The form of Baptism viz. Internal and Essential is no other than the Analogical proportion which the signs keep with the things signified thereby For the properties of water in washing away the defilements of the Body do in a most suitable similitude set forth the efficacy of Christ's blood in blotting out of sin so dipping into the Water doth in a most lively similitude set forth the mortification of the old man and rising out of the Water the vivification of the New The same plunging into the Water holds forth to us that horrible gulf of Divine Justice in which Christ for our sins sake which he took upon him was for a while in a manner swallowed up Abiding under water how little a while soever denotes his descent into Hell even the very deepest of lifelesness while lying in the sealed and guarded Sepulcher he was accounted as one dead Rising out of the Water holds out to us a lively similitude of that Conquest which this Dead man got over Death which he vanquished in his own Den as it were that is the Grave In like manner therefore saith he it is meet that we being baptized into his death and buried with him should also rise with him and so go on in newness of life Rom. 6.3 4. Coloss 2.12 § 49. I close with Mr. D. in his judgment of Tilenus that he was a learned Protestant Writer and also that he gives a most remarkable Testimony in the case But how Mr. D. will clear himself from disingenuity in the case when he so cries up Tilenus and his Testimony as being for them and yet conceals what he could not but know that he is one of the most positive and clear witnesses for us that ever writ I leave it to himself to consider The words cited by Mr. D. viz. the six first lines ending with washed in water are in his 4th Thesis and signifie nothing on either side and therefore might as well have been spared But how came he to skip over the Second Thesis where that Learned man plainly saith Baptism if you consider the Etymology of the word signifies dipping and also sprinkling Baptismus si Etymon vocis spectemus immersionem significat atque etiam aspersionem quo sensu usurpatur Mar 7.4 à consequenti ablutionem cujusmodi non paucas praecipiebat lex vetus quam deinde etiam hac in parte auctariis suis cumularunt Pharisaei Tiâ—en in which sense it is used Mark 7.4 and from the consequence a washing such as the old Law prescribed many of which also even in this part the Pharisees augmented with their own eekings It was not for the turn it should be known so learned a Protestant Writer said thus much for the side against which his name authority and testimony was to be produced and therefore it was warily passed over § 50. But to go on with Mr. D. from the Fourth Thesis he skips to the Fifteenth without ordering his Testimony any otherwise than so as if the whole of what Tilenus said had been one continued speech quò pertinent etiam reliquae actiones ritus externi puta immersio vel aspersio cum adjectione verborum emersio ex aqua Id. ib. Thes 15. and without taking notice of what he might have observed by the way in the Twelfth Thesis that speaking of the action and external Rites belonging to the external part of Baptism he names them dipping or sprinkling with an addition of words and appearing out of the water And whit saith Tilenus there Much-what as Mr. D. reports from him Ritus in baptismo est triplex immersio in aquam mora sub aquà emersio ex aquâ i. e. as Mr. D. Englisheth it the outward Rite in Baptism is Threefold 1. Immersion into the Water 2. Abiding under the water 3. Resurrection out of the water But is this all that the Learned man there saith All I suppose Mr. D. was willing should be known was there But to do the Author right and to preserve the Reader from being imposed upon by a lame quotation I will add the rest of that Thesis in which the words immediately following to those quoted by Mr. D. are these * Quamvis autem immersio usitatior olim suerit praesertim in Judaea aliis regionibus calidioribus quam aspersio tamen cum neque ad baptismi substantiam perticat haec circumstantia nec minus in aspersione quam in immersione Sacramenti analâ—gia â—â—rvetur siquinem etiam in legalibus purificationibus sufficiebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum denique immersio praesertim in tenellis infantibus quales hodie sunt plenaque qui baptizantur non carcat valetudinis periculo nos quemadmodum uterque ritus voce baptismi significatur Matth. 3.16 Luc. 11.38 Marc. 7.4 sic utriuslibet usum ex charitatis necessitatis lege ab Ecclesià retineri posse existimamus Id. ib. But though dipping were formerly more
compelling and God permitting § 58. And this he goes on is the sense and Law of the Church of England not that it be indifferent but that all Infants be dipped except in the case of sickness and then sprinkling is permitted And so it was in those times when the Doctor first wrote this But the sense and Law of the Church of England is since that grown still a little more favourable For in the Office of Publick Baptism of Infants the dipping of the Infant is appointed with an If if they shall certifie that the Child may well endure it So then no such certification being made the Minister is not appointed to dip it nor is he required to ask whether the Child may well endure it or no and seeing them offer the Child to Baptism in such a condition as it is unfit to dip it in he may in reason presume without their certifying either way that it may not endure it Their very offering it in that condition is an Interpretative Certification of its inability to suffer baptization by a total immersion And being that in the Office of Baptism of persons of riper years dipping in the water or pouring water on is indifferently prescribed and clearly left to the Minister's liberty without ifs or ands where yet the Person is of age and strength enough to endure it he may rationally presume he is at the same liberty with Infants of whose strength in regard of their age there is no ground for such presumption § 59. After this the Doctor goes on to confirm the use of sprinkling from instance of some though little use of it in the Primitive Church which he shews from Tertullian the Acts of St. Laurence in Surius and Walafrid Strabo and for further confirmation adds the Opinion of Aquinas that the Three Thousand and Five Thousand Converts in the Acts were so baptized All which Mr. Danvers is pleased to over-pass § 60. But then having weakened this last proof from Aquinas by calling it but a conjecture and saying it hath no tradition nor record to warrant it he draws towards the conclusion of that which all this discourse about dipping and sprinkling is brought to prove viz. that a custom in the administration of a Sacrament introduc'd against the Analogy and mystery the purpose and signification of it is not to be complied with saying And therefore although in cases of need and charity the Church of England does not want some good Examples in the best times to countenance that permission yet we are to follow her command because that command is not only according to the meaning and intent of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the commandment but agrees with the mystery of the Sacrament it self For we are buried with him in baptism saith the Apostle adding thereto this testimony from St. Chrysostom which Mr. D. transcribes from him In aquâ tanquam in sepulchro caput immergentibus vetus homo sepelitur immergitur deinde nobis emergentibus novus resurgit inde The old Man is buried and drowned in the immersion under water and when the baptized Person is lifted up from the water it represents the Resurrection of the new Man to newness of life § 61. In which part of the discourse I cannot but note three things which Mr. D. was not pleased to advert unto First an acknowledgment that the Church of England does not want some good examples in the best times to countenance her permission of sprinkling Good Examples and in the Best Times are very material words for us and give us an Antiquity as old and as good as we can desire and utterly overthrow all that ever can be said against us especially on the account of Antiquity Secondly that the Analogy betwixt Immersion and Emersion and the Death or Burial of the old Man and Resurrection of the new Man is made the mystery of the Sacrament and by the manner of speech so made the mystery as if it were the only mystery of it our washing from sin by the blood of Christ which is the prime signification and mystery of the Sacrament being passed by on no account that I know of unless because if that were either the whole or any part of the mystery of the Sacrament that would hold analogy with sprinkling and so weaken the Inference for Dipping Thirdly that whereas the Immersion St. Chrysostom speaks of is as far as his words will bear but an immersion or dipping of the head caput immergentibus is his word both the Doctor and Mr. D. slip that by without the least notice of it and hide it under a general ambiguous term of immersion under the water which is apt to carry away the mind to think of a total immersion of the whole man whilest it is but the head whose immerging the Father speaks of At this rate who may not be made to say even what one wills § 62. At length both the Doctor and Mr. Danvers come to a Conclusion And therefore saith Mr. D. he concludes That the contrary custom being not only against Ecclesiastical Law but against the Analogy and mystical signification of the Sacrament is not to be complied with § 63. But why did Mr. D. stop there and not do the Doctor and the truth right in adding the Exception following Unless in such cases that be of themselves sufficient to justifie a liberty in a Ritual and Ceremony that is a case of necessity § 64. To Mr. D. I shall answer first That as I conceive the allowance of any such case or cases were not consistent with his Hypothesis and that the adding of those words would have made the Doctor 's testimony unserviceable to his turn and therefore he thought fit to leave them out With how great ingenuity I leave to his own judgment § 65. Then to the Doctor I say first that the Custom of sprinkling is not now against our Ecclesiastical Law which hath prescribed dipping or pouring on of water indifferently in the case of the publick baptism of persons of riper age and hath appointed pouring on of water in the case of the sick Infant baptized privately and hath neither appointed dipping nor sprinkling in the case of Infants brought to Publick Baptism but accordingly as certification of their ability or inability to endure dipping shall be made And then as to the Analogy and mysterious signification of the Sacrament that sprinkling or pouring on of water is not against that but very agreeable with it I have shewn at large in the Ninth Chapter of this Book and shall further shew in the Sixteenth whither I refer the Reader for his satisfaction And in the mean time I think I may conclude that the advantage which Mr. D. hath gained to his cause by this great Man's testimony signifies as much as comes to nothing § 66. I wonder Mr. D. slipt what the Doctor saith in the close of his 15th Paragr p. 646. viz. that because it is better to